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1 <?xml version="1.0" encoding="UTF-8"?>
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2 <!DOCTYPE html
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3 PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "file:///c:/cygwin/usr/local/share/lib/xml/xhtml1-transitional.dtd">
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4 <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="LA" lang="LA">
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5 <head>
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10 <meta content="Thomas de Aquino, Summa Theologiae, Corpus Thomisticum" name="keywords"/>
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13 <meta content="ealarcon@unav.es" name="owner"/>
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14 <meta content="Enrique Alarcón" name="author"/>
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15 <meta content="" name="abstract"/>
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17 <link type="text/css" href="vprint.css" media="print" rel="stylesheet"/>
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18 <title>Thomas de Aquino, Summa Theologiae, IIIª q. 79</title>
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19 </head>
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20 <body><a href="http://www.corpusthomisticum.org/"/><div class="tres">CORPUS THOMISTICUM</div><div class="uno">Sancti Thomae de Aquino</div><div class="uno">Summa Theologiae</div><div class="dos">tertia pars quaestio LXXIX</div><div class="centro">
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21 <table summary="Imago" align="center">
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22 <tr>
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23 <th><img align="middle" alt="Thomas de Aquino a Sassetta depictus" border="0" height="180" width="204" src="icons/bene180.jpg"/></th>
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24 </tr>
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25 </table>
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26 <br/>
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27 <span class="tres">Textum Leoninum Romae 1906 editum<br/>
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28 ac automato translatum a Roberto Busa SJ in taenias
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29 magneticas<br/>
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30 denuo recognovit Enrique Alarcón atque instruxit<br/>
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31 <br/></span><br/>
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32 <hr/>
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33 <br/>
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34 <p><a href="sth4078.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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35 <a href="sth4080.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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36 <script type="text/javascript" language="JavaScript">
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37 //
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38 &lt;!--
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39 // original code by Bill Trefzger 12/12/96; revised by Enrique Alarcon 12/9/2000
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117 // --&gt;
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118 //
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119 </script><br/>
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120 <hr/>
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121 <br/></div><div class="q" id="q79"><h2>Quaestio 79</h2><div class="p"><h3>Prooemium</h3><p title="III q. 79 pr."><a name="50807"><span class="ref">[50807]
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122 IIIª q. 79 pr.</span></a> Deinde considerandum est de
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123 effectibus huius sacramenti. Et circa hoc quaeruntur octo. Primo,
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124 utrum hoc sacramentum conferat gratiam. Secundo, utrum effectus
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125 huius sacramenti sit adeptio gloriae. Tertio, utrum effectus huius
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126 sacramenti sit remissio peccati mortalis. Quarto, utrum per hoc
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127 sacramentum remittatur peccatum veniale. Quinto, utrum per hoc
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128 sacramentum tota poena peccati remittatur. Sexto, utrum hoc
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129 sacramentum hominem praeservet a peccatis futuris. Septimo, utrum
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130 hoc sacramentum prosit aliis quam sumentibus. Octavo, de
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131 impedimentis effectus huius sacramenti.</p></div><div class="a"><h3>Articulus 1</h3><p title="III q. 79 a. 1 arg. 1"><a name="50808"><span class="ref">[50808] IIIª q. 79 a. 1 arg. 1</span></a> Ad primum sic
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132 proceditur. Videtur quod per hoc sacramentum non conferatur gratia.
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133 Hoc enim sacramentum est nutrimentum spirituale. Nutrimentum autem
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134 non datur nisi viventi. Cum ergo vita spiritualis sit per gratiam,
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135 non competit hoc sacramentum nisi iam habenti gratiam. Non ergo per
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136 hoc sacramentum confertur gratia ut primo habeatur. Similiter etiam
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137 nec ad hoc quod augeatur, quia augmentum spirituale pertinet ad
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138 sacramentum confirmationis, ut dictum est. Non ergo per hoc
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139 sacramentum gratia confertur.</p><p title="III q. 79 a. 1 arg. 2"><a name="50809"><span class="ref">[50809] IIIª q. 79 a. 1 arg. 2</span></a> Praeterea, hoc
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140 sacramentum assumitur ut quaedam spiritualis refectio. Sed refectio
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141 spiritualis magis videtur pertinere ad usum gratiae quam ad gratiae
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142 consecutionem. Ergo videtur quod per hoc sacramentum gratia non
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143 conferatur.</p><p title="III q. 79 a. 1 arg. 3"><a name="50810"><span class="ref">[50810] IIIª q. 79 a. 1 arg. 3</span></a> Praeterea,
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144 sicut supra dictum est, <i>in hoc sacramento corpus Christi
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145 offertur pro salute corporis, sanguis autem pro salute animae</i>.
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146 Sed corpus non est subiectum gratiae, sed anima, ut in secunda
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147 parte habitum est. Ergo ad minus quantum ad corpus per hoc
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148 sacramentum gratia non confertur.</p><p title="III q. 79 a. 1 s. c."><a name="50811"><span class="ref">[50811] IIIª q. 79 a. 1 s. c.</span></a> Sed contra est
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149 quod dominus dicit, Ioan. VI, <i>panis quem ego dabo, caro mea est
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150 pro mundi vita</i>. Sed vita spiritualis est per gratiam. Ergo per
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151 hoc sacramentum gratia confertur.</p><p title="III q. 79 a. 1 co."><a name="50812"><span class="ref">[50812] IIIª q. 79 a. 1 co.</span></a> Respondeo
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152 dicendum quod effectus huius sacramenti debet considerari, primo
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153 quidem et principaliter, ex eo quod in hoc sacramento continetur,
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154 quod est Christus. Qui sicut, in mundum visibiliter veniens,
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155 contulit mundo vitam gratiae, secundum illud Ioan. I, <i>gratia et
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156 veritas per Iesum Christum facta est</i>; ita, in hominem
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157 sacramentaliter veniens, vitam gratiae operatur, secundum illud
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158 Ioan. VI, <i>qui manducat me, vivit propter me</i>. Unde et
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159 Cyrillus dicit, <i>vivificativum Dei verbum, uniens seipsum
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160 propriae carni, fecit ipsam vivificativam. Decebat ergo eum nostris
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161 quodammodo uniri corporibus per sacram eius carnem et pretiosum
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162 sanguinem, quae accipimus in benedictione vivificativa in pane et
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163 vino</i>. Secundo consideratur ex eo quod per hoc sacramentum
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164 repraesentatur, quod est passio Christi, sicut supra dictum est. Et
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165 ideo effectum quem passio Christi fecit in mundo, hoc sacramentum
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166 facit in homine. Unde super illud Ioan. XIX, <i>continuo exivit
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167 sanguis et aqua</i>, dicit Chrysostomus, <i>quia hinc suscipiunt
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168 principium sacra mysteria, cum accesseris ad tremendum calicem, vel
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169 ab ipsa bibiturus Christi costa, ita accedas</i>. Unde et ipse
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170 dominus dicit, Matth. XXVI, <i>hic est sanguis meus, qui pro vobis
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171 effundetur in remissionem peccatorum</i>. Tertio consideratur
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172 effectus huius sacramenti ex modo quo traditur hoc sacramentum,
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173 quod traditur per modum cibi et potus. Et ideo omnem effectum quem
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174 cibus et potus materialis facit quantum ad vitam corporalem, quod
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175 scilicet sustentat, auget, reparat et delectat, hoc totum facit hoc
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176 sacramentum quantum ad vitam spiritualem. Unde Ambrosius dicit, in
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177 libro de sacramentis, <i>iste panis est vitae aeternae, qui animae
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178 nostrae substantiam fulcit</i>. Et Chrysostomus dicit, supra Ioan.,
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179 <i>praestat se nobis desiderantibus et palpare et comedere et
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180 amplecti</i>. Unde et ipse dominus dicit, Ioan. VI, <i>caro mea
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181 vere est cibus, et sanguis meus vere est potus</i>. Quarto
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182 consideratur effectus huius sacramenti ex speciebus in quibus hoc
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183 traditur sacramentum. Unde et Augustinus, ibidem, dicit, <i>dominus
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184 noster corpus et sanguinem suum in eis rebus commendavit quae ad
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185 unum aliquod rediguntur ex multis, namque aliud, scilicet panis, ex
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186 multis granis in unum constat, aliud, scilicet vinum, ex multis
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187 racemis confluit</i>. Et ideo ipse alibi dicit, super Ioan., <i>o
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188 sacramentum pietatis, o signum unitatis, o vinculum caritatis</i>.
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189 Et quia Christus et eius passio est causa gratiae, et spiritualis
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190 refectio et caritas sine gratia esse non potest, ex omnibus
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191 praemissis manifestum est quod hoc sacramentum gratiam confert.</p><p title="III q. 79 a. 1 ad 1"><a name="50813"><span class="ref">[50813] IIIª q. 79 a. 1 ad 1</span></a> Ad primum ergo
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192 dicendum quod hoc sacramentum ex seipso virtutem habet gratiam
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193 conferendi, nec aliquis habet gratiam ante susceptionem huius
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194 sacramenti nisi ex aliquali voto ipsius, vel per seipsum, sicut
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195 adulti, vel voto Ecclesiae, sicut parvuli, sicut supra dictum est.
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196 Unde ex efficacia virtutis ipsius est quod etiam ex voto ipsius
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197 aliquis gratiam consequatur, per quam spiritualiter vivificetur.
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198 Restat igitur ut, cum ipsum sacramentum realiter sumitur, gratia
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199 augeatur, et vita spiritualis perficiatur. Aliter tamen quam per
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200 sacramentum confirmationis, in quo augetur et perficitur gratia ad
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201 persistendum contra exteriores impugnationes inimicorum Christi.
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202 Per hoc autem sacramentum augetur gratia, et perficitur spiritualis
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203 vita, ad hoc quod homo in seipso perfectus existat per
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204 coniunctionem ad Deum.</p><p title="III q. 79 a. 1 ad 2"><a name="50814"><span class="ref">[50814] IIIª q. 79 a. 1 ad 2</span></a> Ad secundum
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205 dicendum quod hoc sacramentum confert gratiam spiritualiter, cum
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206 virtute caritatis. Unde Damascenus comparat hoc sacramentum carboni
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207 quem Isaias vidit, Isaiae VI, <i>carbo enim lignum simplex non est,
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208 sed unitum igni, ita et panis communionis non simplex panis est,
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209 sed unitus divinitati</i>. Sicut autem Gregorius dicit, in homilia
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210 Pentecostes, <i>amor Dei non est otiosus, magna enim operatur, si
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211 est</i>. Et ideo per hoc sacramentum, quantum est ex sui virtute,
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212 non solum habitus gratiae et virtutis confertur, sed etiam
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213 excitatur in actum, secundum illud II Cor. V, <i>caritas Christi
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214 urget nos</i>. Et inde est quod ex virtute huius sacramenti anima
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215 spiritualiter reficitur, per hoc quod anima delectatur, et
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216 quodammodo inebriatur dulcedine bonitatis divinae, secundum illud
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217 Cant. V, <i>comedite, amici, et bibite; et inebriamini,
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218 carissimi</i>.</p><p title="III q. 79 a. 1 ad 3"><a name="50815"><span class="ref">[50815] IIIª q. 79 a. 1 ad 3</span></a> Ad tertium
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219 dicendum quod, quia sacramenta operantur secundum similitudinem per
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220 quam significant, ideo per quandam assimilationem dicitur quod in
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221 hoc sacramento <i>corpus offertur pro salute corporis, et sanguis
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222 pro salute animae</i>, quamvis utrumque ad salutem utriusque
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223 operetur, cum sub utroque totus sit Christus, ut supra dictum est.
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224 Et licet corpus non sit immediatum subiectum gratiae, ex anima
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225 tamen redundat effectus gratiae ad corpus, dum in praesenti
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226 <i>membra nostra exhibemus arma iustitiae Deo</i>, ut habetur Rom.
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227 VI; et in futuro corpus nostrum sortietur incorruptionem et gloriam
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228 animae.</p></div><div class="a"><h3>Articulus 2</h3><p title="III q. 79 a. 2 arg. 1"><a name="50816"><span class="ref">[50816] IIIª q. 79 a. 2 arg. 1</span></a> Ad secundum
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229 sic proceditur. Videtur quod effectus huius sacramenti non sit
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230 adeptio gloriae. Effectus enim proportionatur suae causae. Sed hoc
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231 sacramentum competit viatoribus, unde et viaticum dicitur. Cum
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232 igitur viatores nondum sint capaces gloriae, videtur quod hoc
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233 sacramentum non causet adeptionem gloriae.</p><p title="III q. 79 a. 2 arg. 2"><a name="50817"><span class="ref">[50817] IIIª q. 79 a. 2 arg. 2</span></a> Praeterea,
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234 posita causa sufficienti, ponitur effectus. Sed multi accipiunt hoc
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235 sacramentum qui nunquam pervenient ad gloriam, ut patet per
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236 Augustinum, XXI de Civ. Dei. Non ergo hoc sacramentum est causa
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237 adeptionis gloriae.</p><p title="III q. 79 a. 2 arg. 3"><a name="50818"><span class="ref">[50818] IIIª q. 79 a. 2 arg. 3</span></a> Praeterea,
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238 maius non efficitur a minori, quia nihil agit ultra suam speciem.
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239 Sed minus est percipere Christum sub specie aliena, quod fit in hoc
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240 sacramento, quam frui eo in specie propria, quod pertinet ad
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241 gloriam. Ergo hoc sacramentum non causat adeptionem gloriae.</p><p title="III q. 79 a. 2 s. c."><a name="50819"><span class="ref">[50819] IIIª q. 79 a. 2 s. c.</span></a> Sed contra est
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242 quod dicitur Ioan. VI, <i>si quis manducaverit ex hoc pane, vivet
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243 in aeternum</i>. Sed vita aeterna est vita gloriae. Ergo effectus
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244 huius sacramenti est adeptio gloriae.</p><p title="III q. 79 a. 2 co."><a name="50820"><span class="ref">[50820] IIIª q. 79 a. 2 co.</span></a> Respondeo
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245 dicendum quod in hoc sacramento potest considerari et id ex quo
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246 habet effectum, scilicet ipse Christus contentus, et passio eius
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247 repraesentata; et id per quod habet effectum, scilicet usus
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248 sacramenti et species eius. Et quantum ad utrumque competit huic
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249 sacramento quod causet adeptionem vitae aeternae. Nam ipse Christus
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250 per suam passionem aperuit nobis aditum vitae aeternae, secundum
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251 illud Heb. IX, <i>novi testamenti mediator est, ut, morte
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252 intercedente, qui vocati sunt accipiant repromissionem aeternae
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253 hereditatis</i>. Unde et in forma huius sacramenti dicitur, <i>hic
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254 est calix sanguinis mei novi et aeterni testamenti</i>. Similiter
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255 etiam refectio spiritualis cibi, et unitas significata per species
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256 panis et vini, habentur quidem in praesenti sed imperfecte,
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257 perfecte autem in statu gloriae. Unde Augustinus dicit, super illud
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258 Ioan. VI, <i>caro mea vere est cibus, cum cibo et potu id appetant
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259 homines ut non esuriant neque sitiant, hoc veraciter non praestat
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260 nisi iste cibus et potus, qui eos a quibus sumitur immortales et
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261 incorruptibiles facit in societate sanctorum, ubi pax erit et
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262 unitas plena atque perfecta</i>.</p><p title="III q. 79 a. 2 ad 1"><a name="50821"><span class="ref">[50821] IIIª q. 79 a. 2 ad 1</span></a> Ad primum ergo
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263 dicendum quod, sicut passio Christi, ex cuius virtute hoc
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264 sacramentum operatur, est quidem causa sufficiens gloriae, non
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265 tamen ita quod statim per ipsam introducamur in gloriam, sed
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266 oportet ut prius simul compatiamur, ut postea simul glorificemur,
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267 sicut dicitur Rom. VIII, ita hoc sacramentum non statim nos in
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268 gloriam introducit, sed dat nobis virtutem perveniendi ad gloriam.
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269 Et ideo viaticum dicitur. In cuius figuram, legitur III Reg. XIX,
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270 quod <i>Elias comedit et bibit, et ambulavit in fortitudine cibi
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271 illius quadraginta diebus et quadraginta noctibus, usque ad montem
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272 Dei Horeb</i>.</p><p title="III q. 79 a. 2 ad 2"><a name="50822"><span class="ref">[50822] IIIª q. 79 a. 2 ad 2</span></a> Ad secundum
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273 dicendum quod, sicut passio Christi non habet suum effectum in his
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274 qui se ad eam non habent ut debent, ita et per hoc sacramentum non
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275 adipiscuntur gloriam qui indecenter ipsum suscipiunt. Unde
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276 Augustinus dicit, super Ioan., exponens illa verba, <i>aliud est
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277 sacramentum, aliud virtus sacramenti. Multi de altari accipiunt, et
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278 accipiendo moriuntur. Panem ergo caelestem spiritualiter manducate,
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279 innocentiam ad altare apportate</i>. Unde non est mirum si illi qui
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280 innocentiam non servant, effectum huius sacramenti non
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281 consequuntur.</p><p title="III q. 79 a. 2 ad 3"><a name="50823"><span class="ref">[50823] IIIª q. 79 a. 2 ad 3</span></a> Ad tertium
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282 dicendum quod hoc quod Christus sub aliena specie sumitur, pertinet
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283 ad rationem sacramenti, quod instrumentaliter agit. Nihil autem
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284 prohibet causam instrumentalem producere potiorem effectum, ut ex
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285 supra dictis patet.</p></div><div class="a"><h3>Articulus 3</h3><p title="III q. 79 a. 3 arg. 1"><a name="50824"><span class="ref">[50824] IIIª q. 79 a. 3 arg. 1</span></a> Ad tertium sic
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286 proceditur. Videtur quod effectus huius sacramenti sit remissio
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287 peccati mortalis. Dicitur enim in quadam collecta, <i>sit hoc
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288 sacramentum ablutio scelerum</i>. Sed scelera dicuntur peccata
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289 mortalia. Ergo per hoc sacramentum peccata mortalia abluuntur.</p><p title="III q. 79 a. 3 arg. 2"><a name="50825"><span class="ref">[50825] IIIª q. 79 a. 3 arg. 2</span></a> Praeterea, hoc
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290 sacramentum agit in virtute passionis Christi, sicut et Baptismus.
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291 Sed per Baptismum dimittuntur peccata mortalia, ut supra dictum
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292 est. Ergo et per hoc sacramentum, praesertim cum in forma huius
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293 sacramenti dicatur, <i>qui pro multis effundetur in remissionem
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294 peccatorum</i>.</p><p title="III q. 79 a. 3 arg. 3"><a name="50826"><span class="ref">[50826] IIIª q. 79 a. 3 arg. 3</span></a> Praeterea, per
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295 hoc sacramentum gratia confertur, ut dictum est. Sed per gratiam
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296 iustificatur homo a peccatis mortalibus, secundum illud Rom. III,
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297 <i>iustificati gratis per gratiam ipsius</i>. Ergo per hoc
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298 sacramentum remittuntur peccata mortalia.</p><p title="III q. 79 a. 3 s. c."><a name="50827"><span class="ref">[50827] IIIª q. 79 a. 3 s. c.</span></a> Sed contra est
28
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299 quod dicitur I Cor. XI, <i>qui manducat et bibit indigne, iudicium
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300 sibi manducat et bibit</i>. Dicit autem Glossa ibidem quod <i>ille
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301 manducat et bibit indigne qui in crimine est, vel irreverenter
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302 tractat, et talis manducat et bibit sibi iudicium, idest
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303 damnationem</i>. Ergo ille qui est in peccato mortali, per hoc quod
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304 accipit hoc sacramentum, magis accumulat sibi peccatum, quam
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305 remissionem sui peccati consequatur.</p><p title="III q. 79 a. 3 co."><a name="50828"><span class="ref">[50828] IIIª q. 79 a. 3 co.</span></a> Respondeo
28
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306 dicendum quod virtus huius sacramenti potest considerari
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307 dupliciter. Uno modo, secundum se. Et sic hoc sacramentum habet
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308 virtutem ad remittendum quaecumque peccata, ex passione Christi,
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309 quae est fons et causa remissionis peccatorum alio modo potest
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310 considerari per comparationem ad eum qui recipit hoc sacramentum,
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311 prout in eo invenitur vel non invenitur impedimentum percipiendi
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312 hoc sacramentum. Quicumque autem habet conscientiam peccati
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313 mortalis, habet in se impedimentum percipiendi effectum huius
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314 sacramenti, eo quod non est conveniens susceptor huius sacramenti,
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315 tum quia non vivit spiritualiter, et ita non debet spirituale
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316 nutrimentum suscipere, quod non est nisi viventis; tum quia non
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317 potest uniri Christo, quod fit per hoc sacramentum, dum est in
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318 affectu peccandi mortaliter. Et ideo, ut dicitur in libro de
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319 ecclesiasticis Dogmat., <i>si mens in affectu peccandi est,
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320 gravatur magis Eucharistiae perceptione quam purificetur</i>. Unde
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321 hoc sacramentum in eo qui ipsum percipit cum conscientia peccati
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322 mortalis, non operatur remissionem peccati. Potest tamen hoc
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323 sacramentum operari remissionem peccati dupliciter. Uno modo, non
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324 perceptum actu, sed voto, sicut cum quis primo iustificatur a
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325 peccato. Alio modo, etiam perceptum ab eo qui est in peccato
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326 mortali, cuius conscientiam et affectum non habet. Forte enim primo
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327 non fuit sufficienter contritus, sed, devote et reverenter
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328 accedens, consequetur per hoc sacramentum gratiam caritatis, quae
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329 contritionem perficiet et remissionem peccati.</p><p title="III q. 79 a. 3 ad 1"><a name="50829"><span class="ref">[50829] IIIª q. 79 a. 3 ad 1</span></a> Ad primum ergo
28
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330 dicendum quod petimus quod illud sacramentum nobis sit ablutio
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331 scelerum, vel eorum quorum conscientiam non habemus, secundum illud
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332 Psalmi, <i>ab occultis meis munda me, domine</i>; vel ut contritio
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333 in nobis perficiatur ad scelerum remissionem; vel etiam ut robur
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334 nobis detur contra scelera vitanda.</p><p title="III q. 79 a. 3 ad 2"><a name="50830"><span class="ref">[50830] IIIª q. 79 a. 3 ad 2</span></a> Ad secundum
28
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335 dicendum quod Baptismus est spiritualis generatio, quae est mutatio
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336 de non esse spirituali in esse spirituale; et datur per modum
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337 ablutionis. Et ideo, quantum ad utrumque, non inconvenienter
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338 accedit ad Baptismum qui habet conscientiam peccati mortalis. Sed
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339 per hoc sacramentum homo sumit in se Christum per modum spiritualis
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340 nutrimenti, quod non competit mortuo in peccatis. Et ideo non est
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341 similis ratio.</p><p title="III q. 79 a. 3 ad 3"><a name="50831"><span class="ref">[50831] IIIª q. 79 a. 3 ad 3</span></a> Ad tertium
28
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342 dicendum quod gratia est sufficiens causa remissionis peccati
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343 mortalis, non tamen actu remittit peccatum mortale nisi cum primo
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344 datur peccatori. Sic autem non datur in hoc sacramento. Unde ratio
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345 non sequitur.</p></div><div class="a"><h3>Articulus 4</h3><p title="III q. 79 a. 4 arg. 1"><a name="50832"><span class="ref">[50832] IIIª q. 79 a. 4 arg. 1</span></a> Ad quartum sic
28
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346 proceditur. Videtur quod per hoc sacramentum non remittantur
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347 peccata venialia. Hoc enim sacramentum, ut Augustinus dicit, super
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348 Ioan., est sacramentum caritatis. Sed venialia peccata non
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349 contrariantur caritati, ut in secunda parte habitum est. Cum ergo
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350 contrarium tollatur per suum contrarium, videtur quod peccata
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351 venialia per hoc sacramentum non remittantur.</p><p title="III q. 79 a. 4 arg. 2"><a name="50833"><span class="ref">[50833] IIIª q. 79 a. 4 arg. 2</span></a> Praeterea, si
28
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352 peccata venialia per hoc sacramentum remittantur, qua ratione unum
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353 remittitur, et omnia remittentur. Sed non videtur quod omnia
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354 remittantur, quia sic frequenter aliquis esset absque omni peccato
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355 veniali, quod est contra id quod dicitur I Ioan. I, <i>si dixerimus
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356 quoniam peccatum non habemus, nos ipsos seducimus</i>. Non ergo per
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357 hoc sacramentum remittitur aliquod peccatum veniale.</p><p title="III q. 79 a. 4 arg. 3"><a name="50834"><span class="ref">[50834] IIIª q. 79 a. 4 arg. 3</span></a> Praeterea,
28
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358 contraria mutuo se expellunt. Sed peccata venialia non prohibent a
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359 perceptione huius sacramenti, dicit enim Augustinus, super illud
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360 Ioan. VI, <i>si quis ex ipso manducaverit, non morietur in
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361 aeternum, innocentiam, inquit, ad altare apportate, peccata, etsi
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362 sint quotidiana, non sint mortifera</i>. Ergo neque peccata
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363 venialia per hoc sacramentum tolluntur.</p><p title="III q. 79 a. 4 s. c."><a name="50835"><span class="ref">[50835] IIIª q. 79 a. 4 s. c.</span></a> Sed contra est
28
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364 quod Innocentius III dicit, quod hoc sacramentum veniale delet et
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365 cavet mortalia.</p><p title="III q. 79 a. 4 co."><a name="50836"><span class="ref">[50836] IIIª q. 79 a. 4 co.</span></a> Respondeo
28
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366 dicendum quod in hoc sacramento duo possunt considerari, scilicet
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367 ipsum sacramentum, et res sacramenti. Et ex utroque apparet quod
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368 hoc sacramentum habet virtutem ad remissionem venialium peccatorum.
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369 Nam hoc sacramentum sumitur sub specie cibi nutrientis. Nutrimentum
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370 autem cibi necessarium est corpori ad restaurandum id quod quotidie
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371 deperditur ex calore naturali. Spiritualiter autem quotidie in
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diff changeset
372 nobis aliquid deperditur ex calore concupiscentiae per peccata
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373 venialia, quae diminuunt fervorem caritatis, ut in secunda parte
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374 habitum est. Et ideo competit huic sacramento ut remittat peccata
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diff changeset
375 venialia. Unde et Ambrosius dicit, in libro de sacramentis, quod
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376 iste panis quotidianus sumitur in remedium quotidianae
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377 infirmitatis. Res autem huius sacramenti est caritas, non solum
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378 quantum ad habitum, sed etiam quantum ad actum, qui excitatur in
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diff changeset
379 hoc sacramento, per quod peccata venialia solvuntur. Unde
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diff changeset
380 manifestum est quod virtute huius sacramenti remittuntur peccata
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381 venialia.</p><p title="III q. 79 a. 4 ad 1"><a name="50837"><span class="ref">[50837] IIIª q. 79 a. 4 ad 1</span></a> Ad primum ergo
28
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382 dicendum quod peccata venialia, etsi non contrarientur caritati
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383 quantum ad habitum, contrariantur tamen ei quantum ad fervorem
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384 actus, qui excitatur per hoc sacramentum. Ratione cuius peccata
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385 venialia tolluntur.</p><p title="III q. 79 a. 4 ad 2"><a name="50838"><span class="ref">[50838] IIIª q. 79 a. 4 ad 2</span></a> Ad secundum
28
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386 dicendum quod illud verbum non est intelligendum quin aliqua hora
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387 possit homo esse absque omni reatu peccati venialis, sed quia vitam
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388 istam sancti non ducunt sine peccatis venialibus.</p><p title="III q. 79 a. 4 ad 3"><a name="50839"><span class="ref">[50839] IIIª q. 79 a. 4 ad 3</span></a> Ad tertium
28
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diff changeset
389 dicendum quod maior est virtus caritatis, cuius est hoc
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390 sacramentum, quam venialium peccatorum, nam caritas tollit per suum
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391 actum peccata venialia, quae tamen non possunt totaliter impedire
53
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392 actum caritatis. Et eadem ratio est de hoc sacramento.</p></div><div class="a"><h3>Articulus 5</h3><p title="III q. 79 a. 5 arg. 1"><a name="50840"><span class="ref">[50840] IIIª q. 79 a. 5 arg. 1</span></a> Ad quintum sic
28
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393 proceditur. Videtur quod per hoc sacramentum tota poena peccati
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diff changeset
394 remittatur. Homo enim per hoc sacramentum suscipit in se effectum
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diff changeset
395 passionis Christi, ut dictum est, sicut et per Baptismum. Sed per
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diff changeset
396 Baptismum percipit homo remissionem omnis poenae virtute passionis
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diff changeset
397 Christi, quae sufficienter satisfecit pro omnibus peccatis, ut ex
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398 supra dictis patet. Ergo videtur quod per hoc sacramentum homini
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399 remittatur totus reatus poenae.</p><p title="III q. 79 a. 5 arg. 2"><a name="50841"><span class="ref">[50841] IIIª q. 79 a. 5 arg. 2</span></a> Praeterea,
28
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diff changeset
400 Alexander Papa dicit, <i>nihil in sacrificiis maius esse potest
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diff changeset
401 quam corpus et sanguis Christi</i>. Sed per sacrificia veteris
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diff changeset
402 legis homo satisfaciebat pro peccatis suis, dicitur enim Levit. IV
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diff changeset
403 et V, si peccaverit homo, offeret (hoc vel illud) pro peccato suo,
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404 et remittetur ei. Ergo multo magis hoc sacramentum valet ad
53
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diff changeset
405 remissionem omnis poenae.</p><p title="III q. 79 a. 5 arg. 3"><a name="50842"><span class="ref">[50842] IIIª q. 79 a. 5 arg. 3</span></a> Praeterea,
28
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diff changeset
406 constat quod per hoc sacramentum aliquid de reatu poenae
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diff changeset
407 dimittitur, unde et in satisfactione quibusdam iniungitur quod pro
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diff changeset
408 se faciant Missas celebrare. Sed qua ratione una pars poenae
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diff changeset
409 dimittitur, eadem ratione et alia, cum virtus Christi, quae in hoc
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diff changeset
410 sacramento continetur, sit infinita. Ergo videtur quod per hoc
53
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diff changeset
411 sacramentum tota poena tollatur.</p><p title="III q. 79 a. 5 s. c."><a name="50843"><span class="ref">[50843] IIIª q. 79 a. 5 s. c.</span></a> Sed contra est
28
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diff changeset
412 quod, secundum hoc, non esset homini alia poena iniungenda, sicut
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diff changeset
413 nec baptizato iniungitur.</p><p title="III q. 79 a. 5 co."><a name="50844"><span class="ref">[50844] IIIª q. 79 a. 5 co.</span></a> Respondeo
28
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diff changeset
414 dicendum quod hoc sacramentum simul est et sacrificium et
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diff changeset
415 sacramentum, sed rationem sacrificii habet inquantum offertur;
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diff changeset
416 rationem autem sacramenti inquantum sumitur. Et ideo effectum
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diff changeset
417 sacramenti habet in eo qui sumit, effectum autem sacrificii in eo
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diff changeset
418 qui offert, vel in his pro quibus offertur. Si igitur consideretur
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diff changeset
419 ut sacramentum, habet dupliciter effectum, uno modo, directe ex vi
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diff changeset
420 sacramenti; alio modo, quasi ex quadam concomitantia; sicut et
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diff changeset
421 circa continentiam sacramenti dictum est. Ex vi quidem sacramenti,
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diff changeset
422 directe habet illum effectum ad quem est institutum. Non est autem
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diff changeset
423 institutum ad satisfaciendum, sed ad spiritualiter nutriendum per
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diff changeset
424 unionem ad Christum et ad membra eius, sicut et nutrimentum unitur
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diff changeset
425 nutrito. Sed quia haec unitas fit per caritatem, ex cuius fervore
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diff changeset
426 aliquis consequitur remissionem non solum culpae, sed etiam poenae;
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diff changeset
427 inde est quod ex consequenti, per quandam concomitantiam ad
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diff changeset
428 principalem effectum, homo consequitur remissionem poenae; non
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diff changeset
429 quidem totius, sed secundum modum suae devotionis et fervoris.
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diff changeset
430 Inquantum vero est sacrificium, habet vim satisfactivam. Sed in
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diff changeset
431 satisfactione magis attenditur affectus offerentis quam quantitas
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diff changeset
432 oblationis, unde et dominus dixit, Luc. XXI, de vidua quae obtulit
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433 duo aera, quod plus omnibus misit. Quamvis igitur haec oblatio ex
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diff changeset
434 sui quantitate sufficiat ad satisfaciendum pro omni poena, tamen
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diff changeset
435 fit satisfactoria illis pro quibus offertur, vel etiam
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diff changeset
436 offerentibus, secundum quantitatem suae devotionis, et non pro tota
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diff changeset
437 poena.</p><p title="III q. 79 a. 5 ad 1"><a name="50845"><span class="ref">[50845] IIIª q. 79 a. 5 ad 1</span></a> Ad primum ergo
28
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diff changeset
438 dicendum quod sacramentum Baptismi directe ordinatur ad remissionem
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diff changeset
439 culpae et poenae, non autem Eucharistia, quia Baptismus datur
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diff changeset
440 homini quasi commorienti Christo; Eucharistia autem quasi nutriendo
53
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441 et perficiendo per Christum. Unde non est similis ratio.</p><p title="III q. 79 a. 5 ad 2"><a name="50846"><span class="ref">[50846] IIIª q. 79 a. 5 ad 2</span></a> Ad secundum
28
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diff changeset
442 dicendum quod alia sacrificia et oblationes non operabantur
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diff changeset
443 remissionem totius poenae, neque quantum ad quantitatem oblati,
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diff changeset
444 sicut hoc sacrificium; neque quantum ad devotionem hominis, ex qua
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445 contingit quod etiam hic non tollitur tota poena.</p><p title="III q. 79 a. 5 ad 3"><a name="50847"><span class="ref">[50847] IIIª q. 79 a. 5 ad 3</span></a> Ad tertium
28
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diff changeset
446 dicendum quod hoc quod tollitur pars poenae et non tota per hoc
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diff changeset
447 sacramentum, non contingit ex defectu virtutis Christi, sed ex
53
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448 defectu devotionis humanae.</p></div><div class="a"><h3>Articulus 6</h3><p title="III q. 79 a. 6 arg. 1"><a name="50848"><span class="ref">[50848] IIIª q. 79 a. 6 arg. 1</span></a> Ad sextum sic
28
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449 proceditur. Videtur quod per hoc sacramentum non praeservetur homo
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diff changeset
450 a peccatis futuris. Multi enim digne sumentes hoc sacramentum
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diff changeset
451 postea in peccatum cadent. Quod non accideret si hoc sacramentum
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452 praeservaret a peccatis futuris. Non ergo effectus huius sacramenti
53
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453 est a peccatis futuris praeservare.</p><p title="III q. 79 a. 6 arg. 2"><a name="50849"><span class="ref">[50849] IIIª q. 79 a. 6 arg. 2</span></a> Praeterea,
28
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454 Eucharistia est sacramentum caritatis, ut supra dictum est. Sed
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diff changeset
455 caritas non videtur praeservare a peccatis futuris, quia semel
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456 habita potest amitti per peccatum, ut in secunda parte habitum est.
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457 Ergo videtur quod nec hoc sacramentum praeservet hominem a
53
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458 peccato.</p><p title="III q. 79 a. 6 arg. 3"><a name="50850"><span class="ref">[50850] IIIª q. 79 a. 6 arg. 3</span></a> Praeterea,
28
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diff changeset
459 origo peccati in nobis est <i>lex peccati, quae est in membris
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diff changeset
460 nostris</i>, ut patet per apostolum, Rom. VII. Sed mitigatio
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diff changeset
461 fomitis, qui est lex peccati, non ponitur effectus huius
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462 sacramenti, sed magis Baptismi. Ergo praeservare a peccatis futuris
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463 non est effectus huius sacramenti.</p><p title="III q. 79 a. 6 s. c."><a name="50851"><span class="ref">[50851] IIIª q. 79 a. 6 s. c.</span></a> Sed contra est
28
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diff changeset
464 quod dominus dicit, Ioan. VI, <i>hic est panis de caelo descendens,
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diff changeset
465 ut, si quis ex eo manducaverit, non moriatur</i>. Quod quidem
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diff changeset
466 manifestum est non intelligi de morte corporali. Ergo intelligitur
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467 quod hoc sacramentum praeservet a morte spirituali, quae est per
53
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468 peccatum.</p><p title="III q. 79 a. 6 co."><a name="50852"><span class="ref">[50852] IIIª q. 79 a. 6 co.</span></a> Respondeo
28
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diff changeset
469 dicendum quod peccatum est quaedam mors spiritualis animae. Unde
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diff changeset
470 hoc modo praeservatur aliquis a peccato futuro, quo praeservatur
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471 corpus a morte futura. Quod quidem fit dupliciter. Uno modo,
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diff changeset
472 inquantum natura hominis interius roboratur contra interiora
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473 corruptiva, et sic praeservatur a morte per cibum et medicinam.
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474 Alio modo, per hoc quod munitur contra exteriores impugnationes, et
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diff changeset
475 sic praeservatur per arma, quibus munitur corpus. Utroque autem
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diff changeset
476 modo hoc sacramentum praeservat a peccato. Nam primo quidem, per
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diff changeset
477 hoc quod Christo coniungit per gratiam, roborat spiritualem vitam
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diff changeset
478 hominis, tanquam spiritualis cibus et spiritualis medicina,
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diff changeset
479 secundum illud Psalmi, <i>panis cor hominis confirmat</i>. Et
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diff changeset
480 Augustinus dicit, super Ioan., <i>securus accede, panis est, non
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diff changeset
481 venenum</i>. Alio modo, inquantum signum est passionis Christi, per
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diff changeset
482 quam victi sunt Daemones, repellit enim omnem Daemonum
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diff changeset
483 impugnationem. Unde Chrysostomus dicit, super Ioan., <i>ut leones
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diff changeset
484 flammam spirantes, sic ab illa mensa discedimus, terribiles effecti
53
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485 Diabolo</i>.</p><p title="III q. 79 a. 6 ad 1"><a name="50853"><span class="ref">[50853] IIIª q. 79 a. 6 ad 1</span></a> Ad primum ergo
28
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diff changeset
486 dicendum quod effectus huius sacramenti recipitur in homine
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diff changeset
487 secundum hominis conditionem, sicut contingit de qualibet causa
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diff changeset
488 activa quod eius effectus recipitur in materia secundum modum
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diff changeset
489 materiae. Homo autem in statu viae est huius conditionis quod
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diff changeset
490 liberum arbitrium eius potest flecti in bonum et in malum. Unde,
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diff changeset
491 licet hoc sacramentum, quantum est de se habeat virtutem
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diff changeset
492 praeservativam a peccato, non tamen aufert homini possibilitatem
53
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diff changeset
493 peccandi.</p><p title="III q. 79 a. 6 ad 2"><a name="50854"><span class="ref">[50854] IIIª q. 79 a. 6 ad 2</span></a> Ad secundum
28
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diff changeset
494 dicendum quod etiam caritas, quantum est de se, praeservat hominem
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diff changeset
495 a peccato, secundum illud Rom. XIII, <i>dilectio proximi malum non
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diff changeset
496 operatur</i>. Sed ex mutabilitate liberi arbitrii contingit quod
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diff changeset
497 aliquis post habitam caritatem peccat, sicut et post susceptionem
53
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498 huius sacramenti.</p><p title="III q. 79 a. 6 ad 3"><a name="50855"><span class="ref">[50855] IIIª q. 79 a. 6 ad 3</span></a> Ad tertium
28
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diff changeset
499 dicendum quod, licet hoc sacramentum non directe ordinetur ad
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diff changeset
500 diminutionem fomitis, diminuit tamen fomitem ex quadam
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diff changeset
501 consequentia, inquantum auget caritatem, quia, sicut Augustinus
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diff changeset
502 dicit, in libro octogintatrium quaestionum, <i>augmentum caritatis
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diff changeset
503 est diminutio cupiditatis</i>. Directe autem confirmat cor hominis
53
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504 in bono. Per quod etiam praeservatur homo a peccato.</p></div><div class="a"><h3>Articulus 7</h3><p title="III q. 79 a. 7 arg. 1"><a name="50856"><span class="ref">[50856] IIIª q. 79 a. 7 arg. 1</span></a> Ad septimum
28
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505 sic proceditur. Videtur quod hoc sacramentum non prosit nisi
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diff changeset
506 sumenti. Hoc enim sacramentum est unius generis cum aliis
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diff changeset
507 sacramentis, utpote aliis condivisum. Sed alia sacramenta non
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diff changeset
508 prosunt nisi sumentibus, sicut effectum Baptismi non suscipit nisi
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509 baptizatus. Ergo nec hoc sacramentum prodest aliis nisi
53
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510 sumenti.</p><p title="III q. 79 a. 7 arg. 2"><a name="50857"><span class="ref">[50857] IIIª q. 79 a. 7 arg. 2</span></a> Praeterea,
28
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diff changeset
511 effectus huius sacramenti est adeptio gratiae et gloriae, et
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diff changeset
512 remissio culpae, ad minus venialis. Si ergo hoc sacramentum haberet
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diff changeset
513 effectum in aliis quam in sumentibus, posset contingere quod
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diff changeset
514 aliquis adipisceretur gloriam et gratiam et remissionem culpae
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diff changeset
515 absque actione et passione propria, alio offerente vel sumente hoc
53
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516 sacramentum.</p><p title="III q. 79 a. 7 arg. 3"><a name="50858"><span class="ref">[50858] IIIª q. 79 a. 7 arg. 3</span></a> Praeterea,
28
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diff changeset
517 multiplicata causa, multiplicatur effectus. Si ergo hoc sacramentum
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diff changeset
518 prodest aliis quam sumentibus, sequeretur quod magis prodesset
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parents: 26
diff changeset
519 alicui si sumeret hoc sacramentum in multis hostiis in una Missa
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diff changeset
520 consecratis, quod non habet Ecclesiae consuetudo, ut scilicet multi
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521 communicent pro alicuius salute. Non ergo videtur quod hoc
53
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522 sacramentum prosit nisi sumenti.</p><p title="III q. 79 a. 7 s. c."><a name="50859"><span class="ref">[50859] IIIª q. 79 a. 7 s. c.</span></a> Sed contra est
28
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523 quod in celebratione huius sacramenti fit pro multis aliis
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diff changeset
524 deprecatio. Quod frustra fieret nisi hoc sacramentum aliis
53
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525 prodesset. Ergo hoc sacramentum non solum sumentibus prodest.</p><p title="III q. 79 a. 7 co."><a name="50860"><span class="ref">[50860] IIIª q. 79 a. 7 co.</span></a> Respondeo
28
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diff changeset
526 dicendum quod, sicut prius dictum est, hoc sacramentum non solum
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diff changeset
527 est sacramentum, sed etiam est sacrificium. Inquantum enim in hoc
544e12f679ad convert to xml
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diff changeset
528 sacramento repraesentatur passio Christi, qua Christus obtulit se
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diff changeset
529 hostiam Deo, ut dicitur Ephes. V, habet rationem sacrificii,
544e12f679ad convert to xml
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diff changeset
530 inquantum vero in hoc sacramento traditur invisibiliter gratia sub
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diff changeset
531 visibili specie, habet rationem sacramenti. Sic igitur hoc
544e12f679ad convert to xml
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diff changeset
532 sacramentum sumentibus quidem prodest per modum sacramenti et per
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diff changeset
533 modum sacrificii, quia pro omnibus sumentibus offertur, dicitur
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diff changeset
534 enim in canone Missae, <i>quotquot ex hac altaris participatione
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diff changeset
535 sacrosanctum corpus et sanguinem filii tui sumpserimus, omni
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diff changeset
536 benedictione caelesti et gratia repleamur</i>. Sed aliis, qui non
544e12f679ad convert to xml
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diff changeset
537 sumunt, prodest per modum sacrificii, inquantum pro salute eorum
544e12f679ad convert to xml
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diff changeset
538 offertur, unde et in canone Missae dicitur, <i>memento, domine,
544e12f679ad convert to xml
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diff changeset
539 famulorum famularumque tuarum, pro quibus tibi offerimus, vel qui
544e12f679ad convert to xml
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diff changeset
540 tibi offerunt, hoc sacrificium laudis, pro se suisque omnibus, pro
544e12f679ad convert to xml
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diff changeset
541 redemptione animarum suarum, pro spe salutis et incolumitatis
544e12f679ad convert to xml
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diff changeset
542 suae</i>. Et utrumque modum dominus exprimit, dicens, Matth. XXVI,
544e12f679ad convert to xml
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diff changeset
543 qui pro vobis, scilicet sumentibus, et pro multis aliis, effundetur
53
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diff changeset
544 in remissionem peccatorum.</p><p title="III q. 79 a. 7 ad 1"><a name="50861"><span class="ref">[50861] IIIª q. 79 a. 7 ad 1</span></a> Ad primum ergo
28
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diff changeset
545 dicendum quod hoc sacramentum prae aliis habet quod est
53
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diff changeset
546 sacrificium. Et ideo non est similis ratio.</p><p title="III q. 79 a. 7 ad 2"><a name="50862"><span class="ref">[50862] IIIª q. 79 a. 7 ad 2</span></a> Ad secundum
28
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diff changeset
547 dicendum quod, sicut passio Christi prodest quidem omnibus ad
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diff changeset
548 remissionem culpae et adeptionem gratiae et gloriae, sed effectum
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diff changeset
549 non habet nisi in illis qui passioni Christi coniunguntur per fidem
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diff changeset
550 et caritatem; ita etiam hoc sacrificium, quod est memoriale
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diff changeset
551 dominicae passionis, non habet effectum nisi in illis qui
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diff changeset
552 coniunguntur huic sacramento per fidem et caritatem. Unde et
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diff changeset
553 Augustinus dicit, ad renatum, <i>quis offerat corpus Christi nisi
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parents: 26
diff changeset
554 pro his qui sunt membra Christi?</i> Unde et in canone Missae non
544e12f679ad convert to xml
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diff changeset
555 oratur pro his qui sunt extra Ecclesiam. Illis tamen prodest plus
53
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diff changeset
556 vel minus, secundum modum devotionis eorum.</p><p title="III q. 79 a. 7 ad 3"><a name="50863"><span class="ref">[50863] IIIª q. 79 a. 7 ad 3</span></a> Ad tertium
28
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diff changeset
557 dicendum quod sumptio pertinet ad rationem sacramenti, sed oblatio
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diff changeset
558 pertinet ad rationem sacrificii. Et ideo ex hoc quod aliquis sumit
544e12f679ad convert to xml
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parents: 26
diff changeset
559 corpus Christi, vel etiam plures, non accrescit aliis aliquod
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parents: 26
diff changeset
560 iuvamentum. Similiter etiam neque ex hoc quod sacerdos plures
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parents: 26
diff changeset
561 hostias consecrat in una Missa, non multiplicatur effectus huius
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parents: 26
diff changeset
562 sacramenti, quia non est nisi unum sacrificium, nihil enim virtutis
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diff changeset
563 plus est in multis hostiis consecratis quam in una, cum sub omnibus
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diff changeset
564 et sub una non sit nisi totus Christus. Unde nec si aliquis simul
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parents: 26
diff changeset
565 in una Missa multas hostias consecratas sumat, participabit maiorem
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parents: 26
diff changeset
566 effectum sacramenti. In pluribus vero Missis multiplicatur
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diff changeset
567 sacrificii oblatio. Et ideo multiplicatur effectus sacrificii et
53
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diff changeset
568 sacramenti.</p></div><div class="a"><h3>Articulus 8</h3><p title="III q. 79 a. 8 arg. 1"><a name="50864"><span class="ref">[50864] IIIª q. 79 a. 8 arg. 1</span></a> Ad octavum sic
28
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diff changeset
569 proceditur. Videtur quod per veniale peccatum non impediatur
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diff changeset
570 effectus huius sacramenti. Dicit enim Augustinus, super illud Ioan.
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parents: 26
diff changeset
571 VI, <i>si quis ex ipso manducaverit etc., panem caelestem
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diff changeset
572 spiritualiter manducate; innocentiam ad altare portate; peccata,
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parents: 26
diff changeset
573 etsi sint quotidiana, non sint mortifera</i>. Ex quo patet quod
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parents: 26
diff changeset
574 quotidiana peccata, quae dicuntur venialia, spiritualem
544e12f679ad convert to xml
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parents: 26
diff changeset
575 manducationem non impediunt. Sed spiritualiter manducantes effectum
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parents: 26
diff changeset
576 huius sacramenti percipiunt. Ergo peccata venialia non impediunt
53
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diff changeset
577 effectum huius sacramenti.</p><p title="III q. 79 a. 8 arg. 2"><a name="50865"><span class="ref">[50865] IIIª q. 79 a. 8 arg. 2</span></a> Praeterea, hoc
28
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diff changeset
578 sacramentum non est minoris virtutis quam Baptismus. Sed effectum
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parents: 26
diff changeset
579 Baptismi, sicut supra dictum est, impedit sola fictio, ad quam non
544e12f679ad convert to xml
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parents: 26
diff changeset
580 pertinent peccata venialia, quia, sicut Sap. I dicitur, <i>spiritus
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parents: 26
diff changeset
581 sanctus disciplinae effugiet fictum</i>, qui tamen per peccata
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parents: 26
diff changeset
582 venialia non fugatur. Ergo neque effectum huius sacramenti
53
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diff changeset
583 impediunt peccata venialia.</p><p title="III q. 79 a. 8 arg. 3"><a name="50866"><span class="ref">[50866] IIIª q. 79 a. 8 arg. 3</span></a> Praeterea,
28
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parents: 26
diff changeset
584 nihil quod removetur per actionem alicuius causae, potest impedire
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parents: 26
diff changeset
585 eius effectum. Sed peccata venialia tolluntur per hoc sacramentum.
53
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diff changeset
586 Ergo non impediunt eius effectum.</p><p title="III q. 79 a. 8 s. c."><a name="50867"><span class="ref">[50867] IIIª q. 79 a. 8 s. c.</span></a> Sed contra est
28
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parents: 26
diff changeset
587 quod Damascenus dicit, in IV libro, <i>ignis eius quod in nobis est
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parents: 26
diff changeset
588 desiderii, assumens eam quae ex carbone, idest hoc sacramento,
544e12f679ad convert to xml
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parents: 26
diff changeset
589 ignitionem, comburet nostra peccata, et illuminabit nostra corda,
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parents: 26
diff changeset
590 ut participatione divini ignis igniamur et deificemur</i>. Sed
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parents: 26
diff changeset
591 ignis nostri desiderii vel amoris impeditur per peccata venialia,
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parents: 26
diff changeset
592 quae impediunt fervorem caritatis, ut in secunda parte habitum est.
53
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diff changeset
593 Ergo peccata venialia impediunt effectum huius sacramenti.</p><p title="III q. 79 a. 8 co."><a name="50868"><span class="ref">[50868] IIIª q. 79 a. 8 co.</span></a> Respondeo
28
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parents: 26
diff changeset
594 dicendum quod peccata venialia dupliciter accipi possunt, uno modo,
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parents: 26
diff changeset
595 prout sunt praeterita; alio modo, prout sunt actu exercita. Primo
544e12f679ad convert to xml
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parents: 26
diff changeset
596 quidem modo, peccata venialia nullo modo impediunt effectum huius
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parents: 26
diff changeset
597 sacramenti. Potest enim contingere quod aliquis post multa peccata
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598 commissa venialia, devote accedat ad hoc sacramentum, et plenarie
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599 huius sacramenti consequetur effectum. Secundo autem modo, peccata
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600 venialia non ex toto impediunt effectum huius sacramenti, sed in
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601 parte. Dictum est enim quod effectus huius sacramenti non solum est
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602 adeptio habitualis gratiae vel caritatis, sed etiam quaedam
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603 actualis refectio spiritualis dulcedinis. Quae quidem impeditur si
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604 aliquis accedat ad hoc sacramentum mente distracta per peccata
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605 venialia. Non autem tollitur augmentum gratiae habitualis vel
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606 caritatis.</p><p title="III q. 79 a. 8 ad 1"><a name="50869"><span class="ref">[50869] IIIª q. 79 a. 8 ad 1</span></a> Ad primum ergo
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607 dicendum quod ille qui cum actu venialis peccati ad hoc sacramentum
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608 accedit, habitualiter quidem manducat spiritualiter, sed non
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609 actualiter. Et ideo habitualem effectum huius sacramenti percipit,
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610 non autem actualem.</p><p title="III q. 79 a. 8 ad 2"><a name="50870"><span class="ref">[50870] IIIª q. 79 a. 8 ad 2</span></a> Ad secundum
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611 dicendum quod Baptismus non ita ordinatur ad actualem effectum,
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612 idest ad fervorem caritatis, sicut hoc sacramentum. Nam Baptismus
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613 est spiritualis regeneratio, per quam acquiritur prima perfectio,
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614 quae est habitus vel forma, hoc autem sacramentum est spiritualis
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615 manducatio, quae habet actualem delectationem.</p><p title="III q. 79 a. 8 ad 3"><a name="50871"><span class="ref">[50871] IIIª q. 79 a. 8 ad 3</span></a> Ad tertium
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616 dicendum quod illa ratio procedit de venialibus praeteritis, quae
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617 per hoc sacramentum tolluntur.</p></div></div><div class="centro"><br/>
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618 <p><a href="sth4078.html"><img alt="age retro" border="0" align="middle" height="19" width="19" src="icons/ageretro.gif"/></a>  
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619 <a href="sth4080.html"><img alt="age ultra" border="0" align="middle" height="19" width="19" src="icons/ageultra.gif"/></a></p>
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620 <br/>
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621 <hr/>
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622 <br/>
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623 <address>© 2006 Fundación Tomás de Aquino quoad
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624 hanc editionem<br/>
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625 Iura omnia asservantur<br/>
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626 OCLC nr. <a style="text-decoration=none" href="http://worldcatlibraries.org/wcpa/oclc/49644264">49644264</a></address>
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627 </div></body>
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628 </html>